English
He does not even wish to live where there is no harmony, is the meaning. Samaggarāmotipi is also a reading. This is the same meaning. Samaggarato means one who delights in those who are harmonious. He does not even wish to leave them and go elsewhere, is the meaning. Samagganandī means one who rejoices seeing or hearing of harmony. He speaks speech that makes for harmony, that is, he speaks speech that only makes beings harmonious, speech that only reveals the qualities of concord, not other speech. Kālavādī means one who speaks at the right time. It means he speaks after considering the appropriate time to speak. Bhūtavādī means one who speaks the truth, what is factual, what is real, what is natural. Atthavādī means one who speaks having based it on benefit in this life and the next. Dhammavādī means one who speaks having based it on the nine supramundane Dhammas. Vinayavādī means one who speaks having based it on the discipline of restraint and abandonment. Nidhānaṃ means a place for storing. Nidhānavatī means one who has a store. It means he speaks speech that is fit to be stored in the heart. Kālena means even while speaking in this way, he does not speak at the wrong time, saying, "I will speak speech that has a store." But he speaks only after considering the appropriate time, is the meaning. Sāpadesanti means with simile, with a reason, is the meaning. Pariyantavatinti means showing a limit. It means he speaks in such a way that its limit is known. Atthasaṃhitanti means he speaks speech that is rich in meaning, in such a way that it cannot be exhausted by dividing it in many ways. Or, because he, the speaker of benefit, speaks of benefit, he speaks speech that is connected with that benefit, hence atthasaṃhitaṃ. Not something else. It means, having hidden, he speaks something else. Abstaining from injury to seeds and plants means: root seeds, stem seeds, joint seeds, shoot seeds, and seed seeds, thus abstaining from the injury to these five kinds of seed-growth, and also to any kind of plant-growth, such as blue grass and trees, by cutting, splitting, cooking, and so on. Abstaining from one meal a day means: breakfast and supper are two meals. Of these, breakfast is limited to before noon. The other, from noon upwards until sunrise. Therefore, even if one eats ten times before noon, it is still considered one meal. With reference to that, it is said: one meal a day. Eating at night is night, abstaining from that is abstaining from night meals. Eating after noon until sunset is called unseasonable eating, abstaining from that is abstaining from unseasonable eating. Showing shows that have become unsuitable, being out of accord with the Teaching, is unseemly shows. Dancing, singing, and music, either by oneself dancing or causing others to dance, and so on, or even causing peacocks to dance, and so on, are unseemly shows. For it is not fitting for monks or nuns to either perform dancing, and so on, or cause others to perform them, or to watch them. Among garlands, and so on: garland means any kind of flower. Perfume means any kind of scent. Unguent means skin coloring. There, wearing means holding. Filling an empty space means adorning. Enjoying through scent and skin coloring means embellishing. Occasion is called reason. Therefore, it means abstaining from that immoral intention with which the general public performs those garland-wearing, and so on. High couches means exceeding the measure. Large couches means inappropriately spread, abstaining from that. Gold means gold. Silver means coins, copper coins, lac coins, wooden coins, that which goes into circulation. He abstains from accepting such things from both of them. He neither accepts it himself, nor gets it accepted by others, nor does he approve of it being kept in store. "Accepting raw grain" means accepting any of the seven kinds of raw grain, namely, rice, paddy, barley, wheat, millet, kodo millet, and panic grass. And not only accepting these, but even touching them is not proper for monks. "Accepting raw meat" means that, except for meat and fish permitted when specifically offered, accepting raw meat is not proper for monks, but touching it is. "Accepting women and girls" means that "woman" refers to one who has been with a man. The other is called a "girl." Accepting or touching them is improper. "Accepting male and female slaves" means that accepting them as slaves is not proper. However, if it is said, "I give a lay attendant," or "I give a monastery attendant," then it is proper. In the case of goats, sheep, etc., and fields and building sites, the propriety and impropriety should be examined according to the Vinaya. Here, "field" means where crops that ripen early grow. "Building site" means where crops that ripen later grow. Or, where both grow, that is a field. Land not yet prepared for that purpose is a building site. Under the heading of fields and building sites, planted ponds, etc., are also included. "Messenger service" means the work of a messenger. Taking a letter or message sent by laypeople and going here and there. "Running errands" means small errands for someone sent to another's house. "Pursuit" means doing both of these things. Therefore, the meaning here should be understood as "pursuit of messenger service and running errands." "Buying and selling" means buying and selling. In scales and measures, "deceit" means cheating. There are four kinds of deceit in scales: deceit of form, deceit of measure, deceit of taking, and deceit of concealment. Deceit of form means making two scales of similar appearance, taking with the larger one and giving with the smaller one. Deceit of measure means pressing down on the scale with the hand on the back side when taking, and when giving, In unfair shares. Called "holding trickery," taking, he holds the rope at the base, giving, at the tip. Called "covered trickery," making a hollow scale, filling it inside with iron filings, taking, he keeps it at the back, giving, at the front. "Kaṃsa" means a golden bowl. Deceit with that is "kaṃsa trickery." How? Making one golden bowl, then making two or three iron bowls the color of gold, then going into the countryside, entering some small village, saying, "Buy golden vessels!" When the price is asked, they are willing to give a higher price. Then, when they say, "How is the gold content of these to be known?" they say, "Examine and take them!" Rubbing the golden bowl on a stone, they give all the bowls and leave. "Measure trickery" is threefold: heart-splitting, peak-splitting, rope-splitting. There, heart-splitting is found when measuring sesame oil and the like. Taking those, with a hole at the bottom of the measure, saying, "Pour slowly!" he lets much drip into the inner vessel and takes it. Giving, covering the hole, he quickly fills it and gives it. Peak-splitting is found when measuring sesame seeds, rice, and the like. Taking those, he slowly raises the peak and takes it. Giving, quickly filling it, he gives it, cutting off the peak. Rope-splitting is found when measuring fields and land. Not getting a bribe, they measure the field, making even a small one large. In bribery and the like – "bribery" means taking a bribe to make an owner of what is ownerless. "Deceit" means deceiving others by various means. Here is one story about that – it seems a hunter, having caught a deer and a fawn, was coming. A rogue said to him, "What does the deer cost, sir? What does the fawn cost?" When he said, "The deer is two kahāpaṇas, the fawn is one," giving a kahāpaṇa, taking the fawn, going a little way, he turned back, "I don't need the fawn, sir, give me the deer!" "Then give two kahāpaṇas!" He said, "Didn't I, sir, "First, one kahapana was given?" "Yes, it was given." "Then take this young deer, so that the kahapana and this young deer worth a kahapana will become two kahapanas." Realizing that he was "stating a reason," he took the young deer and gave the deer. Deceit is deceiving with a counterfeit, by means of yogic power or illusion, making what is not the edge of the eye appear as the edge of the eye, what is not a jewel appear as a jewel, what is not gold appear as gold. Crooked practice is dishonest practice. This is a name for bribery and the like. Therefore, the meaning here should be understood as bribery and crooked practice, deceit and crooked practice, trickery and crooked practice. Some say that exchanging one thing for another is "crooked practice." But that is included in deceit itself. In cutting and so on - cutting means cutting off hands and so on. Killing means taking life. Binding means binding with ropes and so on. Ambush is of two kinds: snow ambush and bush ambush. When people on the road are deceived by being covered with snow during snowfall, this is snow ambush. When they are deceived by being covered with bushes and so on, this is bush ambush. Plundering means destroying villages and towns. Violent action means reckless behavior. Entering a house and holding a knife to people's chests and taking desired goods. Thus, he abstains from cutting...pe...violent action. 180. He is content, meaning he is endowed with contentment with the bare necessities in the four requisites in twelve ways. With what is just enough to maintain the body, with what is just enough to maintain the stomach. He departs taking only what he has taken, meaning he takes all eight kinds of bhikkhu's requisites, ties them to his body, and then leaves. He has no attachment or bondage, thinking, "My monastery, my enclosure, my attendant." Like an arrow released from a bow, he has left the herd; like a drunken elephant, he goes to whatever lodging, grove, tree root, or forest thicket he desires. Bearing the burden, he lives alone, Alone he sits. In all activities, he is alone, without a second. "He is all-seeing and without opposition, Contented with whatever he has; Undaunted by hardships, Let one wander alone like a rhinoceros horn."